American Family Resource Center

The honor roll for the fourth marking period has been announced at Central Dauphin High School.

Sumbal Afzaal, Britta Beleski, Lindsay Bonnett, Rachel Bye, Timothy Callahan, Savannah Carter, Benjamin Cook, Brett Cuddy, Alexandra Culp, Damian DiFlorio, Sarah Good, Maya Hairston, Kaila Hanlin, Andrew Herring, Martina Horst, Elijah Hudson, Kim Sun Noah Krampe, Paige Kruger, Kendra Leisha, Erica Leyder, Andrea Linn, Loser Mitchell, Darryl Marcus, Gabrielle Martinez, Rachel McCormick, Emily McGraw, Somer Meadath, Mohammed Mohammed Abdelghani, Tyler Montgomery, Matthew Mullen, Hunter Murdoch, Jeremy Murphy, Michael Nease, Mitchell Nease, Colton Nye, Palanzo Gianni, Daniel Peron, Cullen Phillips, Ryan Plesco, Jessica Pluta, Brooke Rathfon, Peyton Rumachik, Saber Megan, Emily Sapena, Marissa Schaffer, Lauren Schluss, Kalli Seibert, Michael Senyak, Samuel Shaffer, Rebecca Sheedy, Valerie Shreffler, Hannah Stoltz, Aaron Tesler, Morgan Thomas, Keri Tkatch and Hope Williard.

When I studied undergraduate sociology I frequently felt that, from a theological perspective, I was engaged in the study of structural sin.  In the past year I have been reading bits and pieces of Jungian and Depth Psychology and I frequently feel that I am engaged in the study of ‘human beings created in the image of God’.  It has been fascinating to link psychological insights and questions to theological insights and questions and has drawn me deeper in love of a truly awesome God.

I find myself struggling to find the right language with which to authentically articulate these inner realities though I recognise them in myself.  Each term that I try on to describe my inner life  seems to have it’s detractors and I become acutely aware of how uncomfortable my culture has been discussing anything metaphysical (i.e. meta – beyond – physical – things that are emperically measurable by sight, sound, touch or taste).  Pre-modern theologians were comfortable with talk of the ‘soul’ or the ‘heart’ but their philosophical constructs are not always palatable with my post-modern sensitivities.  The bible seems to use a plethora of possible terminology leaving me with no other guidance than there is a large amount of  theological choice in how one describes the inner life which in itself should hint towards it’s meaning – it is our entire experience of reality, so much so that it is at times beyond our grasp.  As such, the inner life is always a human life, though at times the partition between human ‘ imago dei’ and the mystical divine, to whom we owe our entire existence (and whom Christians describe as Trinity), is the finest veil.

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